Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	john_n	17,081	5	6.2026	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65867	The glory of Christ's light within expelling darkness being the sum of the controversie between the people called Quakers, and some of the non-conformist priests, as manifest at two publick disputes in Essex : between George Whitehead (called a Quaker) and Stephen Scandret (Presbyter) being at the latter dispute assisted with five more of his brethren, the priests, to wit, Nathaniel Barnard, Henry Havers, Henry Coleman, Nath. Ball, and Robert Billoes : wherein are several.	Whitehead, George, 1636?-1723.	1669 (1669)	Wing W1930; ESTC R39125	35,191	47

it was to the Saints and true Believers of old who according to their several attainments were to walk by the same Rule and God would reveal to them Phil 3 16. and they had attained to divers measures and degrees of the Spirit of God and accordingly their states were written unto in several Epistles that which was to one state was not to every particular state and condition among the Churches neither do we read that the Church at Gorinth was to go and make the Epistle to the Church at Rome their Rule nor that the Churches at Ephesus Philippi or Thessalonia were to go to the Corinthians for Paul's Epistles to them to compare theirs with and to be their Rule but that of the Spirit or Light within to which they were all directed and which was the Rule of the new Creature whereby the things of God were revealed and made known unto the Saints who could say we have not received the Spirit of this World but the Spirit which is of God whereby we know those things that are freely given us of God III. S. S. Go Baptiz● there is a Command for it the Light saith nothing of it Go Teach and Baptize that 's Christs Command And then he urged to have us speak to Water Baptism but durst not declare who he intended as the Subjects of it whether Babes or Believers which G. W. and some of us often urged to know whereupon if he had told us ingeniously his intention we proffered fairly to dispute it but S. S. and his Brethren durst not be plain with us in this matter but shuffled and evaded calling out over and over Do ye grant Baptism with water Go Baptize with water water c. You Rebels you Rebels go Baptize you Rebels can Rebels be saved c. Thus and after this manner he continued bawling and railing for some time that little fair dealing we could have Answ. Go teach all Nations baptizing them cannot intend Infants neither is there water mentioned in the Command Matth. 28. And it was proffered these Priests that if they would stand for Baptizing Infants or Plunging Believers we would dispute that with them Or if S. S. would be plain and ingeniously tell us in what capacity he stood in whether in the capacity of a Popish Priest Episcopal Priest Presbyterian Priest or Baptist but hereunto we could have no other Answer then his general clamor as before for water water c. and therefore G. W. proferred to speak something to both Sprinkling Infants and Plunging Believers to shew the rise of the one and the other not to be in force nor continuance under the Gospel but G. W. was interrupted as often he was by these Priests S. S. Water Baptism is Gospel a Dispensation of the Gospel was committed to Paul c. Answ. The Gospel is Everlasting so is not Water-Baptism and Paul said Christ sent me not to Baptize but to preach the Gospel 1 Cor 1. 17. and surely his Commission was as large as the rest of the Apostles S. S. Christ sending him not to Baptize but to Preach is meant not so much to Baptize c. as in Hosea 6. 6. it is said I desired mercy and not Sacrifice c. Reply This instance doth not prove his meaning which perverts the Apostles words who thanked God he baptized none of them but such as he mentioned 1 Corinth 14. 15 16. For Christ sent him not to Baptize but to Preach the Gospel a full reason for his not continuing that then permissive practice of Water-Baptism which if it had been a Command in force surely he would neither have thanked God for not obeying it nor yet have said Christ sent me not to Baptize And where it is said in Hosea 6. 6. I desired Mercy and not Sacrifice those mentioned verse 5 7. whom he had hewed by his Prophets who transgressed and dealt treacherously against the Lord their Sacrifice could not be accepted therefore he desired Mercy and not Sacrifice and the Knowledge of God more then Burnt-offerings and indeed if this Mercy and the Knowledge of God had born sway among them there had been no need or occasion for Sacrifices Burnt-offerings or Sin-offerings the Sacrifices of God being a broken spirit and a contrite heart Psalm 51. 16 17. S. S. Water Baptism is necessary to Salvation being affirmed to be Gospel to be binding of necessity c. Answ. What then will become of all them that never came under it Must they all be damned for want of Sprinkling or Plunging in Water A sad sentence that Baptism which saveth is not the putting away of the filth of the Flesh but the answer of a good Conscience c. Giles Barnadiston urged That there is one Faith one Baptism Ephes. 4. And asked these Priests what Baptism it was whether that of Water or the Baptism of the Spirit to which S. S. answered S. S. There is but one Baptism and it consists of two parts an inward part and an outward the inward part was with the Spirit and the outward with water Reply Did you ever read or hear such Doctrine before he makes the Baptism of the Spirit and the Baptism with outward Water both but one Baptism and so whereas he hath made such a bawling for Water-Baptism now it is but the outward part of Baptism he should rather have said as it is in the Common-Prayer-Book It is the outward and visible sign of an inward and spiritual Grace However in Scripture there is a plain distinction between the Baptism of Water and the Baptism of the Spirit as there is between John's baptizing with Water and Christ's baptizing with the Holy Ghost and with Fire but this ignorant Opposer S. S. makes them both but one Baptism IV. And further we add an other instance against him and his Brethren in behalf of the Light within out of the Common-Prayer-Book in the Collect for the third Sunday after Easter viz. Almighty God which sheweth to all men that be in error the Light of thy Truth to the intent that they may return to the Way of Righteousness c. Now here is the Light of the Truth confest unto both in its general extent and in its sufficiency as Guide and Rule to lead men into the Way of Righteousness which these men have all this while opposed here is more of Truth confest in this particular in the Common-Prayer-Book then these men will confess to who think themselves better Reformed with their Covenant Directory Confession of Faith and Catechisms while yet in their Darkness they are opposing the Light of Truth within but it is set over all their heads and hath manifested their darkness and confusion V. Now concerning Justification the question being asked what it is it was answered Priest To make Righteous and S. S. confest That Justification is by the Righteousness of Christ through Faith Answ. That 's true but men are not Justified that is made Righteous nor in the

life but in another life when we come to the spirits of Just men made Perfect and to God the Judge of all c. Ans. Here he hath spoken both like a Stranger from God and Just men and hath taken Sathan's part in pleading for his work which is Sin denying the end of Christ's coming and manifestation and the work and effect of the true Ministry which was given for the Perfecting of the Saints Ephes. 4. And Christ was manifest to destroy the work of the Devil which was Sin and he that abideth in him sinneth not see 1 John 3. and when and where are Believers perfectly freed or clensed from sin in the life to come is not this like the Pope's Doctrine for a Purgatory but how long it is between death and this time of clensing or whether the Saints deceased are yet clensed yes or nay and the place where S. S. could not tell But further how gross and absurd is it for him to suppose Believers not come to the Spirits of Just men made Perfect or to God the Judge of all till after their decease for were the Hebrews not alive nor upon Earth when they were writ to in these words Ye are come unto Mount Sion to God the Judge of all c. Hebr. 12. 22. surely they were then living upon Earth S. S. They were come that is spiritually but not corporally to the Spirits of Just men c. Reply What a strange shuffle is this where do the Scriptures speak of a corporal Perfection or a joyning to God corporally but must not the Body be subject to the Spirit seeing Believers are to be sanctified throughout in Body Soul and Spirit and if that which is born of the Spirit which is Spirit have the Rule then the Body is brought into subjection and that which is born of God overcomes the World 1 John 5. 4. Upon Psalm 119. 1 2 3. S. Scandret gave his meaning thus They do no iniquity that is so far as they are regenerated c. To this we say This is his corruption and perversion put upon plain Scripture his meaning implying only thus much They do no iniquity that is so far as they do no iniquity and so according to his meaning the words are to be read thus Blessed are the undefiled in the way so far as they are undefiled in the way and blessed are they that keep his Testimonies so far as they keep them c. whereas the words are plain and positive without any such exception Blessed are the undefiled in the way who walk in the Law of the Lord c. as his instance of Paul in Rom. 7. 17. he should also as well have instanced Paul's deliverance and being made free by the Law of the Spirit of Life in Christ Jesus from the Law of sin and death and his being made more then a Conqueror S. S. The state of Perfection is not attainable in this life because whilst men are in the Body vain thoughts lodge within them and Job saith If I say I were perfect I should not know my own Soul Reply First Victory over vain thoughts through Faith in the Power of Christ is attainable the thoughts of the righteous are right Prov. 12. 5. David waited and travelled that vain thoughts might not lodge within him and also he said I hate vain thoughts Psalm 119. 113. And let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. Isa. 55. 7. and it was the rebellious that walked after their own thoughts Chap. 65. 2. And oh Jerusalem wash thine heart from wickedness that thou mayst be saved how long shall thy vain thoughts lodge within thee Jer. 4. 14. So that it is evident victory over them is attainable First because a forsaking of them is required Secondly because Believers waited and prayed for such a victory Thirdly because it was attained by those whose thoughts were right and those under the Gospel whose thoughts were brought into subjection to Christ And as for Job however he debased himself under his great Affliction and Trial yet at that time of temptation the testimony given of him was That he was a perfect and upright man one that feared God and eschewed evil Job 1. 1 8. this was God's own Testimony of him to Satan to which Satan answered the Lord and said Doth Job fear God for nought hast not thou made an Hedge about him c Now mark here Satan did more confess to the truth that God said of Job then these Priests do who plead for sin and imperfection term of life so that they are more ignorant and blind then Satan they shew themselves to be his Agents in pleading for his work who notwithstanding sought to make Job curse God and so to decline from his perfection In that of Job 9. 20 21. If I justifie my self my mouth shall condemn me though I were perfect yet would I not know my Soul c. Self-Justification we do not own but yet Perfection is attainable see Job 23. 10 11. But he knoweth the way that I take when he hath tried me I shall come forth as Gold my Foot hath held his Steps his Way have I kept and not declined So here is Perfection whatever the Devil and his Instruments either work or say to the contrary S. S. That God saw it not good to abolish sin in this life Answ. A strange Doctrine contrary to both God's Commands Promises and Works viz. Sin not I will make an end of sin for this purpose is the Son of God made manifest to the destroy the works of the Devil can God see the continuance of evil to be good or that his Commands should be made void surely no. S. S. Arg. That God is continually purging every Branch in Christ therefore there is something to be purged out Reply There is a time of purging and a time of being purged in this life He hath washed us from our sins in his own Blood c. and because every Branch in Christ is of the Heavenly Father's purging therefore it must be perfectly purged and fitted to bring forth much fruit for God's work is perfect it is not an imperfect work of mans and we ask whether every Branch that bringeth forth fruit in the Vine be not of the nature of the Vine in which it grows and hath its vertue SECT IV. S. S. We are all lost in Adam we have all sinned and come short of the glory of God and we could not redeem our selves it is only the Blood of Christ answers for us at the Bar of Gods Justice c. Answ. You that plead and contend forsin term of life are but yet in Adam in your sins short of the glory of God not redeemed by the Blood of Christ while in your polluted state you are not acquited neither will God's Justice pass you by if you continue without repentance rejecting

Righteousness of Faith without Sanctification S. S. Who affirms they are we own that Justified Persons are Sanctified But in contradiction he again affirmed thus We Sinners are Justified by the Righteousness of Christ imputed viz. Absolved from all our Sins from the beginning of our lives to the end Reply This gives a large Liberty to sin if men may sin all their dayes and yet think themselves absolved from all whereas that of Rom. 3. 25. which they instanced is thus concerning Christ viz. Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God It is not said for the remission of sins past present and to come nor yet of all our sins from the beginning of our Lives to the end neither is the guilt of sin taken away while men remain in the act of sin as falsly was affirmed by S. S. contrary to Job 10. 14. If I sin then thou markest me and thou wilt not acquit me from mine iniquity And to be sure men whilst Sinners are not made Righteous nor yet in a Sanctified state while actually Sinfull for while our Opposers confess that Justification and Sanctification are inseparable and that we are not Justified without the work of Sanctification in us how do they break the Neck of their own Cause in their pleading That men are imputatively Righteous and Justified and actively Sinfull This is a pleasant conceit to sooth up Hypocrites but when they come to see and feel the end of this Doctrine to be destruction they will not be able to sooth themselves up with it in Hell nor to tell God then that though they be really in Hell yet they are imputatively in Heaven this their imagined imputation without the Living enjoyment of the Righteousness of Faith within or the Fellowship of Christ's Sufferings will not save them from the sence of Anguish and Torment when it comes upon them that live and die in their sins S. S. I prove that the Righteousness by which we are saved is not within but without the Saints were arrayed in White Robes and are not thy Garments outward George Do we not wear our Cl●thes on our Bodies you do not wear your Garments within you but without you c. Reply This is such an Argument as we never heard nor read of before because the Righteousness of Christ is compared to a Garment or to White Robes he concludes it not within but without it appears he will let sin have a place within and plead for it but not Christ's Righteousness Doth he think it is his Garment while he 'll not receive it within Surely he 's gr●sly mistaken And might he not as well say that Christ and the Armour of God or Light is not to be within because to be put on and then after this manner he may as well say that neither Faith nor Salvation nor the Word of God are to be within but without only which were gross Error and Ignorance for the Meek are clothed with Salvation the Upright put on Zeal for a Cloak and Righteousness for a Garment Are not these within surely yes where Truth reigns in the heart VI. Here follows some of S. S. his manifest Contradictions for the Readers to take notice of Contraditions We are to turn our backs upon the Light within as insufficient and follow the Scriptures as the full Rule c. It is by the Spiritual enlightning of the understanding that the Scriptures are known In his Prayer Grant O Lord that Error may be burnt up by thy holy Spirit as by fire c. Contr. The Scriptures are the only Rule to guide us to Heaven c. I mean the Will of God contained in them not the Writings abstractively Contr. The Light that is in every man is not a full Rule Yet a Light of the Spirit of God Contr. We Sinners are justified by the Righteousness of Christ imputed or absolved from all our sins from the beginning of our lives to the end Justification is to make Righteous it is by the Righteousness of Faith justified persons are Sanctified Contr. The guilt of our sins is taken away not the act of sin His Brother Priest contradicted him viz. Men are not actually Sinners after Justification contradiction yet they sin c. Contradictions Believers are Justified by the passive Obedience of Christ upon Earth that is by both his outward and inward Suffering not by his Righteousness within Yet we are not justified without the work of Sanctification in us He hath brought in Everlasting Righteousness Christ's passive Obedience or Sufferings on Earth were temporary Contr. This Light that is in every man doth not dictate that Justification is by Christ's Righteousness only Yet it is a Light of the Spirit of God the Spirit makes application to us of Christ's Everlasting Righteousness Robert Ludgater William Allen Jo. Furly jun. John Childe Giles Barnadiston George Witherley A Brief and Scriptural Examination of the Doctrine Concerning Election and Reprobation of Persons as held by Presbyterians and some others ANd now concerning that private Opinion of Personal Election and Reprobation from all Eternity held by Presbyterian Priests and some others related to them their Principle may be seen in their Confession of Faith and Catechisms agreed on by the Assembly of Divines so called at Westminster and approved by the General Assembly of the Kirk of Scotland as where they say in their third Chapter of their Confession That God from all Eternity did by the most wise and holy Counsel of his own will freely and unchangeable ordain whatsoever comes to pass and that by the Decree of God for the manifestation of his Glory some men and Angels are predestinated unto Everlasting Life and others fore-ordained unto Everlasting Death and that these Angels and Men thus predestinated and fore-ordained are particularly and unchangeably design'd and their number so certain and definite that it cannot be either increased or diminished c. And also upon the same Principle they add in Chapter ten That all those whom God hath predestinated unto Life and those only he is pleased effectually to call by his Word and Spirit out of the State of Sin and Death in which they are by nature to Grace and Salvation by Jesus Christ enlightning their minds spiritually and savingly to understand the things of God c. And in Chapter eleven God did from all Eternity decree to Justifie all the Elected and Christ did in the fulness of time die for their sins and rise again for their Justification c. Observe that it is upon this Opinion of a particular Personal Election and Reprobation of such certain designed number of persons that these Priests and Professors do ground their Doctrine of Saving-Grace or Light being but intended and given to a few whom they suppose are designed for Salvation as also that Grace is only free for that few